Disease Burden, Health-belief and Treatment-seeking Behaviour among the Particularly Vulnerable Tribal Groups of India

Abstract

Widespread health problems are prevalent among the Particularly Vulnerable Tribal Groups (PVTGs) of India, and they tend to incline towards their age-old traditional treatment practices. The PVTGs are relatively reluctant to accept modern bio-medical healthcare and treatment options available to them. The extent of interaction with and the level of exposure to the non-traditional domain directly impact the extent of acceptance of modern healthcare facilities by the tribal people. Based on the review of literature on health aspects of primitive tribal groups of India and some other relevant literature on health issues of indigenous peoples, the author tries to find out the disease burden among the particularly vulnerable tribal groups and perceptions of health, illness, and treatmentseeking behaviour prevalent among them. Further, using a conceptual framework, the author also analyses and discovers the gap in why these people are inclined towards traditional practices.

Perspectives on health, illness, disease and management approaches among Baganda traditional spiritual healers in Central Uganda

“…Many authors clearly distinguished disease from illness (32,41). Disease relates to concepts of the proper anatomical, physiological and biological irregularities and dysfunctions of body organs, tissue and cells (47)(48)(49). This aligns with the universal definition of disease which is based on objective, empirically identifiable, measurable, neutral and value-free pathological issue, engaging microorganisms and health determinants that can be epidemiologically and bio-statistically determined (50,51).…”

“…The Balubaale clearly distinguished disease from illness. Whereas disease relates to concepts of the proper anatomical, physiological and biological irregularities and dysfunctions of body organs, tissue and cells (52–54), illness on the other hand is perceived as personal and interpersonal suffering based on social-cultural standards and values (55–57). The Balubaale say that disease is a multitude of signs and symptoms that manifest on the physical and biological parts of the body.…”

“…Illness and disease were also expressed in perspectives of first person and third person. Illness is the first person experience and feeling of the condition (53,54), while disease is the third person’s perspective and knowledge of somebody’s medical condition (53,67). Inthorn expressed the same differently (68).…”

A grounded theory study of beliefs underlying use of ancestral spirits for healing among Baganda traditional spiritual healers in Central Uganda

“…In essence, African non-religious healing beliefs are linked with trance, ancestral communication and spiritual forces (70) that are celebrated by means of rituals involving offerings, animal sacrifice, oral narratives, cultural devotional songs (41), and various mandatory healing regimens (18). Currently, artefacts are used to reengage spiritual traditions (71), while other authors have advocated for re-contextualization of African cultural rituals and symbolism (72) for their collective African spiritual worldviews (7).…”

“…Africans beliefs patterns are rooted in cultural knowledge with personal dimensions to maintain, preserve, restore and heal their bodies and reduce suffering (16). Beliefs provide emotional reassurance favoring hormonal, autonomic and immunologic responses to health problems conceptualized in line with cultural explanations incorporating traditional beliefs (17), metaphysical worldview (18,19), and witchcraft (17,20). Various recommendations have been made to understand the importance of ancestral spirits, ritual healing (8,19) and spirit mediums in health management (21,22).…”